梵網經菩薩戒略疏

A. MAIN TEACHING

1. THE TEN GRAVE PRECEPTS

1. General Exposition

The Buddha said to the Buddha’s disciples: “There are ten grave precepts. If one who has received the bodhisattva precepts does not read and recite these precepts, that person is not a bodhisattva and is not a disciple of the Buddha. I, too, now recite them in this way. All bodhisattvas of the past have studied them, all bodhisattvas of the future will study them, and all bodhisattvas of the present are studying them. I have now briefly explained the characteristics of the bodhisattva precepts. You should study them and, with utmost reverence, uphold and observe them.”

Explanation:

The precepts are inherently formless, so how could they possess characteristics? Yet observance and transgression are their characteristics. Failure to recite them is called transgression; studying them is called observance.

If one receives the precepts but does not read and recite them, how can one know their characteristics? Without knowing their characteristics, one cannot understand prohibition and allowance. Because one does not understand prohibition and allowance, offenses consequently arise.

Therefore, disciples of the Buddha are first instructed to study and recite the precepts. If they neither study nor recite them, they lose the designation of followers of the Mahayana in this very life and thus are not bodhisattvas. They also lose the supreme fruition of attaining Buddhahood in the future and thus are not seeds of the Buddha.

Even the Buddha continues to recite them. Therefore, all bodhisattvas of the past who sought great bodhi studied them, and bodhisattvas of the future will study them. Bodhisattvas who are beginning their training in the present should honor and revere them, wholeheartedly receive and uphold them, and never forget them, even for a moment.

2. Specific Exposition

Precept 1

KILLING

If a disciple of the Buddha personally kills, instructs another to kill, kills through expedient means, praises killing, rejoices upon seeing killing, or even kills by means of spells; or if that disciple provides the cause, conditions, method, or act of killing, that disciple must not kill any sentient being that possesses life. As a disciple of the Buddha, one should instead give rise to a compassionate and filial heart and make vows to rescue and protect all sentient beings. If, contrary to this, one gives free rein to one’s mind and kills sentient beings, this bodhisattva commits a parajika offense.

Explanation:

The sravakas are weary of birth and death and attend only to their own benefit; therefore, the Buddha placed the precept against sexual misconduct first for them. A bodhisattva’s mind constantly considers how to benefit and teach sentient beings, taking compassion as its foundation. All sentient beings desire life and fear death. If a bodhisattva takes their lives, that bodhisattva immediately loses the original compassionate vow and also causes them to give rise to unending sorrow and resentment, perpetuating enmity and vengeance throughout many lifetimes. For this reason, the precept against killing is placed first.

In the Surangama Sutra, the Buddha told Ananda: “If living beings throughout the worlds of the six realms are free from thoughts of killing, they will not be swept along in the continuous cycle of birth and death. You cultivate samadhi and seek to escape the defilements of the world, but if you do not eliminate the thought of killing, it will be difficult to escape those defilements. Even though abundant wisdom and meditative concentration may manifest before you, if the thought of killing has not ceased, you will certainly fall into the path of mara.”

The Buddha taught the matter of killing with great clarity. Even the minor precepts must be guarded and observed with utmost care, how much more so the grave precepts. It should be clearly understood that refraining from killing is a bodhisattva precept and that benefiting living beings is essential.

Therefore, among the bodhisattva precepts, the precept against killing stands first. If a disciple of the Buddha fails to practice it and instead gives free rein to thoughts of killing and harming, that disciple is convicted under the bodhisattva precepts of failing to uphold them. The Buddha’s address to “disciples of the Buddha” is directed to bodhisattvas.

This means that disciples of the Buddha who have received and upheld the Buddha’s precepts must cultivate in accordance with them and must not slight, reject, or violate the Buddha’s teachings. To kill personally means to perform the act of killing oneself; thus, body and mind commit the karma of killing. To instruct another to kill means that, although one does not personally carry out the killing, one causes someone else to do it; thus, mind and speech create the karma of killing.

One may neither personally instruct another nor personally kill, yet employ expedient schemes that cause another to die. This is called killing through expedient means, and the mind has thereby created the karma of killing. Praising killing means using words of approval to encourage others to undertake killing eagerly and carry it out with pleasure.

This also belongs to the karma of action created through speech. Rejoicing upon seeing killing means that when one sees another committing an act of killing, although one neither instructed nor praised it, a thought of rejoicing arises in one’s mind. This belongs to mental karma.

There are innumerable spells and methods that can be used to kill, and it would be needlessly cumbersome to enumerate them all; therefore, only a general statement is given. In the lands of the Western Regions, there are malicious spells whose recitation causes another person to die. This, too, constitutes evil created through mind and speech.

As the characteristics of killing have already been clearly explained, if there is only the cause of killing but the conditions for killing do not arise, killing is not consummated. Even if both the cause and conditions for killing are present, but before the thought of killing arises there is no continuity of intention, killing is still not consummated. Three factors—cause, conditions, and means—must all be present for the karma of killing to be completed.

The cause of killing means that, since beginningless time, all sentient beings have possessed the seeds of greed, hatred, and delusion, as well as the ten causes of evil karma. Beginning bodhisattvas have not yet eliminated such afflictive obstructions as the delusions of views and thoughts, nor have they ended their habitual tendencies toward killing. When a single thought suddenly arises and becomes active, this is called the cause of killing.

The conditions for killing mean that the malicious intention to kill people or animals, together with grievances and enmities accumulated over many lifetimes, converge to form the conditions. The means of killing refers to using such expedients as knives, clubs, nets, malicious spells, and so forth to cause another to lose their life. When cause, conditions, and means are all present, they naturally become the karma of killing and produce the manifestation of being killed in the future.

Because bodhisattvas continue the lineage of the Buddhas, propagate the Dharma above and transform beings below, and seek the path of liberation, they must take compassion and the practice of the six paramitas as their foundation. Therefore, the precept against killing is placed first. Moreover, not only human beings, but all living beings must not be killed or harmed. Even tiny creatures possessing life, such as ants, mosquitoes, gnats, and mosquito larvae, must not be killed. Even growing plants and grasses must not be harmed, how much less living creatures!

Question: Bodhisattvas universally liberate all, whether enemies or loved ones, and stop killing wherever they see it. Yet if they deliberately kill, does it not appear that they lack compassion...?

Answer: The prohibition against all killing is taught for monastic bodhisattvas. However, when a king or minister kills one person to save ten thousand, promotes good, and eliminates evil, this is precisely the great compassionate mind of bodhisattvas of the provisional vehicle. Hence, there are precepts concerning prohibition and allowance. Nevertheless, one must not kill without cause. If one kills for selfish motives, fame, or profit, it becomes the karma of killing.

The words “this bodhisattva” make clear that disciples of the Buddha who cultivate the path are urged to practice compassion, which is the fundamental mind of a bodhisattva and precisely the Dharma gateway of the mind-ground. They should constantly abide in it, never forget it, and never lose it. Therefore, it is said: “A bodhisattva should constantly give rise to and abide in thoughts of compassion.”

The words “constantly abide” also apply throughout to the filial heart. With a compassionate heart, one cherishes sentient beings as a mother cherishes her newborn child, constantly bestowing happiness upon them and rescuing them from suffering. With a filial heart, one reveres and loves sentient beings as one’s own parents, not daring to turn away from or abandon them, but always keeping in mind the duty to serve them and using expedient means to rescue and protect all sentient beings.

The four words “expediently rescue and protect” refer precisely to the compassionate heart. With a filial heart that rescues and protects sentient beings, one skillfully trains in the rules of practice, enabling all sentient beings to attain peace and happiness and remain far removed from all knives and clubs. If, contrary to this, one gives free rein to one’s mind and takes pleasure in killing and harming them, one commits the offense of killing.

If one who practices the bodhisattva path sees sentient beings suffering but has no means to rescue them, that already reveals a deficiency in compassion and runs contrary to the fundamental practice. How, then, could one bear to give free rein to one’s mind, take pleasure in killing, and commit such harmful acts? To give rise to such a mind is to sever one’s own compassionate heart; therefore, the offense must be established.

Such a bodhisattva commits a parajika offense and is forever cast out of the ocean of the Buddhadharma.

Pārājika is a Sanskrit term, translated into Chinese as “the most heinous evil,” and also called “the offense entailing expulsion.” This means that once a bodhisattva commits this offense, they are forever cast outside the ocean of the Buddha-Dharma. They may not enter the pure assembly to participate together in karmavācana proceedings or the recitation of the precepts, and they have no part in any affair of the Sangha; hence it is called an offense entailing expulsion. Because one must fall into the evil realms, it is called the most heinous evil.

The Second Precept

STEALING

A disciple of the Buddha must not personally steal, instruct others to steal, devise expedient means of stealing, or even use spells to steal. One must not engage in the cause of stealing, the conditions of stealing, the method of stealing, or the karma of stealing. One must not steal even property belonging to ghosts or spirits that already has an owner, or property belonging to thieves and robbers. One must not steal so much as a needle or a blade of grass. As a disciple of the Buddha, one should instead give rise to compassion and filial reverence, always helping everyone attain merit and happiness. If, to the contrary, one steals another person’s possessions, this disciple of the Buddha commits a pārājika offense.

Explanation:

The second precept explains the characteristics of stealing. Stealing means deliberately taking what another has not given. Whether one takes it secretly, seizes it, or forcibly appropriates it, all are called the offense of stealing. As recorded in the Śūraṅgama Sutra: “If the mind of stealing is not eliminated, one cannot escape the defilements of worldly existence. Even if wisdom and meditative concentration are manifest, if the mind of stealing does not cease, one will certainly fall into deviant paths.” Therefore, the Buddha prohibited it.

The words “A disciple of the Buddha must not intentionally steal even a needle or a blade of grass” pertain to the precepts of moral restraint. A bodhisattva’s enabling others to attain merit and happiness is called the precepts of embracing wholesome Dharma.

What was previously described as “eliminating evil and giving rise to goodness” is precisely the precepts of benefiting sentient beings.

Personally stealing means taking another person’s possessions directly with one’s own hands; this is called stealing oneself. Causing another person to steal is called instructing another to steal or plunder. Skillfully devising a means of acquiring something so that the other person spontaneously brings it to one is called stealing by expedient means. Reciting spells of deviant paths or using illusionary arts to cause another’s possessions to come spontaneously to oneself is called stealing through spells.

The cause of stealing means that the beginningless habituation of seeds of greed, theft, and plunder constitutes the “cause”; it can also mean giving rise to the thought of stealing. The conditions of stealing mean that valuables such as gold and silver are present and assist in bringing the intention to steal to completion; these are the “conditions.” The method of stealing means devising a scheme to steal another person’s possessions.

The karma of stealing means that when the cause, conditions, and method are all present, one proceeds to act and thus completes the offense of stealing, thereby planting the future cause of being born as an animal or a servant and undergoing painful retribution life after life. Not only must one refrain from stealing the possessions of ordinary people, but one must not steal the possessions of spirits, or property and implements used for worship in shrines and temples.

Nor may one steal property belonging to thieves and robbers that already has an owner—that is, property that they themselves have stolen or plundered.

“All possessions” uses ordinary objects to refer by extension to valuables. “One must certainly not steal” means that, regardless of whether the property is good or bad, precious or inexpensive, one must not forcibly seize it. Even something as small as a needle or a blade of grass must not be taken if it has not been given.

If one deliberately takes it, one commits the offense of stealing. Thus it is said, “One must not intentionally steal,” and disciples of the Buddha are exhorted to observe this. Since one is a bodhisattva, one must contemplate that all sentient beings possess Buddha-nature and are like one’s own father and mother.

Therefore, one must give rise to filial reverence and make offerings to them as to the Buddha, one’s father, or one’s mother. If one steals their possessions, one is in fact stealing from the Buddha. One ought instead to give rise to compassion and assist them, for this is the fundamental practice of the bodhisattva’s mind-ground.

Compassion means bestowing happiness upon sentient beings and rescuing them from suffering. One must regard sentient beings as one’s own children; how could one have the heart to indulge oneself and cause them to suffer hunger and cold? Therefore, the Sutra records: “Giving rise to compassion, one must always help all sentient beings.” The preceding passage states: “Always fully endowed with compassion and filial reverence, one must help everyone, engendering merit in their lives and joy in their minds.

To steal their possessions instead is truly unreasonable.” Therefore, the precept concludes that one must not do this; if one does, one commits a pārājika offense.

The Third Precept

SEXUAL MISCONDUCT

If a disciple of the Buddha personally engages in sexual activity, even with any kind of being, they must not intentionally commit a sexual act. One must not engage in the cause of sexual misconduct, the conditions of sexual misconduct, the method of sexual misconduct, or the karma of sexual misconduct, even with animals, ghosts, or spirits—whether male or female—or engage in sexual activity through an improper orifice.

A disciple of the Buddha must give rise to filial reverence, liberate all sentient beings, and impart the pure Dharma to everyone. If, to the contrary, one gives rise to a lustful mind and engages in sexual activity with any being, whether an animal or a ghost or spirit, or even commits sexual misconduct with one’s parents, siblings, or any of the six kinds of close relatives, one is devoid of compassion. This disciple of the Buddha commits a pārājika offense.

Explanation:

Sexual misconduct means engaging in bodily and mental intercourse with the opposite sex, thereby defiling pure conduct. This is the very root of transmigration through the three realms and the six paths of birth and death. Therefore, the Sutra states: “If the lustful mind is not severed, one will never escape the suffering of birth, death, and transmigration. Even if wisdom and meditative concentration are manifest, if one does not sever the lustful mind, one will certainly fall into the path of māras.” For this reason, the Buddha established this precept.

Personally engaging in sexual activity means that one’s own body creates with a person of the opposite sex the cause of bondage. Instructing others to engage in sexual activity likewise causes them to be bound. One must not intentionally engage in sexual activity with any person of the opposite sex. There are many kinds of objects of sexual activity, but only a few instances are mentioned here. The cause of sexual misconduct is the desire to gratify one’s inclinations; its fulfillment is not simple, for only when the faculties and their corresponding objects come together can the act be accomplished. Once it is accomplished, the cause, conditions, and method of sexual misconduct have all converged, thereby forming the karma of sexual misconduct.

The cause of sexual misconduct means that habitual tendencies of lust accumulated since beginningless time constitute the “cause.” The conditions of sexual misconduct mean that a man and a woman of the opposite sex meet, thereby assisting in the completion of the sexual act. The method of sexual misconduct means caressing and fondling so that lustful attachment bursts forth. When these three factors—the cause, conditions, and method—come together, the karma of sexual misconduct naturally comes into being.

Once that karma has been formed, one will inevitably experience the suffering of birth, death, and transmigration through the six paths. There is no escaping the painful karmic results and bondage within the three realms. One may even undergo rebirth in lowly forms such as animals and beasts—buffaloes, cattle, dogs, swine, pigs, goats, and so forth.

Therefore, the Buddha taught that a disciple of the Buddha must not engage in sexual activity not only with the opposite sex, but that sexual activity with sentient or non-sentient beings is likewise contrary to the precept. Apart from proper relations with one’s wife or concubine, one must also not engage in sexual activity through an improper orifice.

For lay disciples of the Buddha, the Buddha prohibited promiscuity and extramarital sexual relations, as well as sexual activity through improper orifices or at improper times. As for the Buddha’s monastic disciples, they must abstain entirely and not allow even a thought of it to arise, for the arising of a lustful thought is itself the cause of an offense.

In the section on the precepts, the Buddha first taught the prevention of all evil, then encouraged the cultivation of all good and mindfulness of the kindness of sentient beings. A bodhisattva must therefore give rise to filial respect toward all sentient beings; only then is one worthy of being called a Buddha’s disciple and a bodhisattva. Unlike the ignorant, a bodhisattva must contemplate all men as having been his father and all women as having been his mother, and therefore dare not violate them.

Thus it is said: “One must give rise to filial respect, deliver all sentient beings, and bestow the pure Dharma upon them, benefiting both oneself and others. This means sharing one’s own pure Dharma with others, enabling them to sever the root of birth and death, and delivering all sentient beings from the suffering and bondage of the three realms.” With compassion, the bodhisattva guides sentient beings and bestows the pure Dharma upon them.

If a bodhisattva does not give rise to such a mind of benefiting sentient beings but, on the contrary, gives rise to an evil mind and engages in sexual misconduct with anyone, whether an animal or even one’s parents, siblings, or other members of the six close relations, causing them to fall into the pit of sensual desire, then such a bodhisattva, being devoid of compassion, commits a parajika offense.

Fourth Precept

FALSE SPEECH

If a disciple of the Buddha personally speaks falsely, teaches others to speak falsely, employs expedient means for false speech, or engages in the cause, conditions, method, or karma of false speech—even to the extent of claiming to have seen what one has not seen, claiming not to have seen what one has seen, or speaking falsely with body and mind—the bodhisattva should instead give rise to right speech and right view and should also cause all sentient beings to speak with right speech and hold right view. Conversely, if one causes others to engage in wrong speech, wrong views, and wrong karma, this disciple of the Buddha commits a parajika offense.

Explanation:

False speech means deceptive and untruthful words, including claiming to have attained what one has not attained or to have realized what one has not realized; not being a noble one, yet declaring oneself a noble one; or not having attained a Dharma surpassing that of ordinary people, yet claiming to have attained such a Dharma. These words deceive the ignorant and also deceive oneself. Examined to its depths, such a mind seeks fame and covets offerings and gain. Its intention and conduct are unwholesome, creating the karma of falsehood.

Personally speaking falsely means personally declaring, “I am a noble one,” “I have awakened to the Way,” “I am such-and-such a patriarch,” and so forth. Thus the sutra states: “Personally speaking falsely and teaching others to speak falsely.” One may instruct disciples or cause friends to spread the same claims one has made; hence this is called teaching others to speak falsely. Employing expedient means for false speech means using cunning words adapted to the faculties and circumstances of listeners so that they naturally believe them.

The cause of false speech is the seed of greed and the habitual tendency toward deception and falsehood since beginningless time; this habit is the “cause.” The conditions for false speech are the deceptive words spoken in the present, which assist its accomplishment and thus constitute the “conditions.” The method of false speech means devising a way to fabricate deceptive statements so that the ignorant will place their trust in them.

The karma of false speech arises when the cause, conditions, and method come together; the karma is then manifestly accomplished, leading to rebirth in the Avici hell.

Even claiming to have seen what one has not seen, or claiming not to have seen what one has seen, and so forth: one must not deliberately commit not only grave false speech but even lesser forms of deception. One must not falsely claim to have seen what one has not seen or claim not to have seen what one has seen. Claiming to have seen what one has not seen is exemplified by never having seen another person commit evil but, in order to accord with someone’s wishes, saying, “I saw it.” Claiming not to have seen what one has seen is exemplified by actually seeing another person perform a good deed but, because of jealousy and envy, saying, “I have never seen that person do anything good.”

Speaking falsely with body and mind means that such acts as claiming to have seen what one has not seen are expressed through the mouth. The mouth belongs to the body, yet it does not speak by itself; it speaks when impelled by the mind. As stated in the preceding precept, refraining from such conduct is precisely the precept of embracing proper conduct. The subsequent exhortation to cultivate what is right is precisely the precept of embracing wholesome Dharmas. Uttering truthful words is precisely the precept of embracing sentient beings, whereby the bodhisattva constantly gives rise to compassion, delivers sentient beings, and benefits them.

Whenever a bodhisattva says anything, it should always be right speech, and the bodhisattva should also cause sentient beings to utter right speech and hold right view. Right speech means truthful words that are neither improper, biased, nor deceptive. Right view means seeing accurately, without inversion or error. When one speaks upright and true words, one’s perspective and vision are also genuine. Only when one personally speaks truthfully and without falsehood can one inspire others to place their trust in oneself. Therefore, one must cause all sentient beings likewise to speak with right speech, hold right view, return and take refuge in the Buddha, and become upright people.

If a bodhisattva personally lacks right speech and right view, this already fails to accord with the wisdom and conduct of a bodhisattva. How much more grave, then, would it be to cause all sentient beings to give rise to wrong speech and wrong views and create wrong karma? How could such an offense be fully reckoned? Therefore, it is said that the bodhisattva commits a parajika offense. The sole exception is when one employs skillful expedient means to rescue someone facing an urgent danger, acting entirely for that person’s benefit. Such an act is not only faultless but also meritorious.

Fifth Precept

SELLING INTOXICANTS

If a disciple of the Buddha personally sells intoxicants, teaches others to sell intoxicants, or engages in the cause, conditions, method, or karma of selling intoxicants, that disciple of the Buddha must not sell any intoxicant whatsoever, for intoxicants are the causes and conditions from which various offenses arise. A disciple of the Buddha should enable all sentient beings to possess clear and discerning wisdom. If, on the contrary, one brings intoxication and delusion to sentient beings, this bodhisattva commits a parajika offense.

Explanation:

Selling intoxicants means producing intoxicants and selling them to others. Giving intoxicants to others causes no small amount of harm, for it can cause those who drink them to give rise to many unwholesome thoughts, bringing ruin to the nation, destruction to families, dissipation of the body, and loss of life. There is no evil calamity they may not create, and all arise from drinking intoxicants. Therefore, the Buddha established this prohibitory precept. Personally selling intoxicants means personally buying, selling, or trading them out of greed for profit. Teaching others to sell intoxicants has two meanings:

1. Teaching others how to produce, buy, sell, or trade them.

2. Providing one’s own capital and giving them a small share of the profit.

The cause of selling intoxicants is the mind of greed for profit that has existed since beginningless time; this constitutes the “cause.” The conditions for selling intoxicants are rice, barley, workers, and all the other things required to assist in producing intoxicants. The method of selling intoxicants is brewing and fermenting the ingredients to produce alcohol; this is the method. The karma of selling intoxicants is formed through the combination of the cause, conditions, and method. Brewing intoxicants is the karma; once it has been created, one must undergo the retribution of ignorance, mental darkness, and various sufferings in future lives. Thus it is said that no intoxicants whatsoever may be sold.

From intoxicants made of rice and barley to those made from grapes, apples, bayberries, and all other kinds of fruit, none may be produced. This is said because all intoxicants are causes and conditions for the creation of every kind of unwholesome karma. Thus the Dharmaguptaka Vinaya states: “Intoxicants have thirty-six faults.

Foremost among them are being unfilial to one’s parents and disrespectful toward the Three Jewels; after death, one falls into freezing realms and descends into burning hells.” Furthermore, the Treatise on the Great Perfection of Wisdom states: “Drinking intoxicants has thirty-five faults. Foremost among them are hunger and thirst in the present life, lack of wisdom in future lives, and darkness and ignorance of body and mind.

It is truly the poison of the world, more pernicious than poisonous minerals and the feathers of the zhen bird.”

In ancient times, there was an upasaka who, by drinking a single cup of alcohol, broke all the precepts. Therefore, it is said: “The causes and conditions for committing offenses arise from intoxicants.” As explained above, “Severing all evil reveals the right conduct practiced by a disciple of the Buddha, namely, cultivating all good.” The severing of evil and cultivation of good explained therein constitute the precept of benefiting sentient beings. In the bodhisattva’s practice, one must enable sentient beings to possess clear and discerning wisdom; to act contrary to this constitutes an offense.

Clear understanding is the wisdom that illuminates and thoroughly comprehends principles and meanings. Relying upon wisdom and employing the radiant light of great wisdom, a bodhisattva awakens oneself and awakens others, exhaustively applying skillful expedient means to instruct and transform sentient beings. The bodhisattva must enable each of them to bring forth their own inherent wisdom and naturally attain penetrating understanding of all phenomena and principles. If one cannot do this, one loses the bodhisattva practice of skillful means. How much more so if one personally sells alcohol to others, thereby causing sentient beings to give rise to deluded and inverted minds? Therefore, the offense is concluded with the words: “This bodhisattva commits a parajika offense.”

The Sixth Precept

PROCLAIMING THE FAULTS OF THE FOUR ASSEMBLIES

If a disciple of the Buddha personally proclaims the offenses and faults of ordained bodhisattvas, lay bodhisattvas, bhikshus, or bhikshunis, or instructs others to proclaim such offenses and faults—whether through the cause of proclaiming faults, the conditions for proclaiming faults, the method of proclaiming faults, or the act of proclaiming faults—the disciple of the Buddha commits an offense. When hearing evil persons, followers of the Two Vehicles, or non-Buddhists speak words contrary to the Dharma and the Vinaya within the Buddhadharma, a disciple of the Buddha should instead always compassionately teach and transform such evil persons, enabling them to develop wholesome faith in the Mahayana.

If, on the contrary, the disciple of the Buddha personally proclaims the shortcomings found within the Buddhadharma, that disciple commits a parajika offense.

Explanation:

Speaking of faults is a form of slander. There are two ways:

1. Discussing right and wrong according to correct principles.

2. Discussing and making comparisons contrary to reason.

Both of these constitute improper discussion.

Speaking of the faults of the four assemblies means discussing and criticizing the ordained assembly of bhikshus and bhikshunis, as well as bodhisattvas. Since one is oneself a bodhisattva and a fellow practitioner traveling the same path, one should not slander or disparage another who has committed no fault. Even if that person has committed a fault, one must compassionately counsel and guide them, enabling them to recognize their fault, reform, and repent. This is the most essential matter. How could one instead disclose the faults of a fellow practitioner to outsiders? To do so is to humiliate one’s own Dharma gate and prevent the Noble Path from flourishing. This offense is not minor; therefore, the Buddha prohibited it.

To speak personally means that the fault of slander issues from one’s own mouth.

The four assemblies, ordained and lay, are those who have aroused the Mahayana mind and received the Mahayana precepts; therefore, they are called bodhisattvas. Bhikshus and bhikshunis refer specifically to the two ordained assemblies who, although they have received the shravaka precepts, inwardly conceal the practices of bodhisattvas.

Instructing others to speak of another person’s offenses and faults takes two forms:

1. Harboring personal resentment and wishing to humiliate someone, one orders another person to expose that individual’s faults so as to gratify and satisfy oneself.

2. Upon hearing this, the person concerned becomes sorrowful and is caused to give rise to anger.

Proclaiming a person’s offenses and faults means declaring that the person has committed a certain offense, whether grave or minor, so that others will despise them. Although one speaks only of the fault of a single person, in reality one unknowingly offends the four assemblies and commits one of the five rebellious offenses. It is designated an offense according to what was said because the four assemblies propagate and sustain the Three Jewels.

A disciple of the Buddha must not only refrain from personally proclaiming the offenses and faults of others but must also refrain from instructing others to do so. As a disciple of the Buddha, one must always carefully protect the field of merit; this is the right practice of a bodhisattva.

The cause of proclaiming faults means that the habitual tendency toward abusive speech, accumulated since beginningless time, is the “cause.” The conditions for proclaiming faults mean that, when another person has some minor blemish in their conduct, one seizes upon that slight pretext to disclose their shortcomings; these are called the “conditions.” The method of proclaiming faults means revealing an unwholesome state of mind, embellishing the account, and in various ways adding to or subtracting from numerous details concerning that person, with the aim of making everyone who hears it believe it.

The act of proclaiming faults is constituted when the preceding three—the cause, conditions, and method—are complete, producing the account or matter that is spoken to expose another person’s faults. These four factors form the karma that will bring, in a future life, the suffering of having one’s tongue cut out in hell. As stated in the preceding precept, one must put an end to all evil and cultivate all good.

Ending evil and cultivating good constitute the precept of embracing sentient beings.

When a bodhisattva hears evil persons and non-Buddhists, these are malicious people of wrong views. Because they destroy the Buddha’s wisdom-life and cause sentient beings to fall into the three evil destinies, they are called evil persons. Followers of the Two Vehicles are also called evil persons because they do not arouse the resolve to perpetuate the Buddha’s wisdom-life.

Moreover, evil persons frequently speak of what is contrary to the Dharma and the Vinaya. Within the Buddhadharma, followers of the Two Vehicles do not thoroughly understand the sphere of the bodhisattva’s practices that appear contrary to the norm. Whether appearing compliant or contrary, all are wondrous functions of bodhisattvas within the Buddhadharma.

Thus, when they see bodhisattvas engaging in practices that appear contrary to the norm, they regard them as contrary to the Dharma and the Vinaya. Therefore, when a bodhisattva hears such evil words, the bodhisattva gives rise to compassionate concern for sentient beings and teaches and transforms them, enabling them to reform evil and follow goodness, abandon the wrong and return to the right. Followers of the Two Vehicles are enabled to relinquish the lesser and turn toward the Great, so that the seeds of the Right Path may grow ever greater.

If one cannot instruct and transform them in this way, the bodhisattva’s compassion has not yet become all-embracing. How, then, could a bodhisattva personally proclaim the offenses and faults of others? Therefore, the passage concludes: “This bodhisattva commits a parajika offense.”

The Seventh Precept

PRAISING ONESELF AND DISPARAGING OTHERS

If a disciple of the Buddha praises oneself and disparages others, or instructs others to praise oneself and disparage others—whether through the cause of disparaging others, the conditions for disparaging others, the method of disparaging others, or the act of disparaging others—the disciple commits an offense. A disciple of the Buddha should bear on behalf of all sentient beings their contempt, disparagement, suffering, and humiliation, taking what is bad upon oneself and yielding what is good to others. If a disciple of the Buddha displays one’s own abilities and virtues while concealing the good qualities of others, thereby causing them to be despised and disparaged, that disciple commits a parajika offense.

Explanation:

Elevating one’s own merit and virtue is called praising and extolling oneself. Disparaging the faults and shortcomings of others is called reviling and humiliating them. Making known the good qualities of others and concealing their shortcomings, without harming oneself or others, is precisely the fundamental practice of a Great Being who benefits sentient beings. Praising oneself and disparaging others benefits oneself while harming others; it is not the compassionate mind of a bodhisattva.

Praising oneself and disparaging others means elevating oneself and putting others down. When both faults are present, one commits a grave offense.

Instructing others takes two forms:

1. Instructing someone to praise oneself and disparage others, whether by making signs or by ordering the person to deliver a letter.

2. Instructing that person to praise their own virtue and conduct while slighting and disparaging others.

Before one begins praising and extolling oneself, the initial thought is the cause; the continuing succession of thoughts that assists its completion is the condition; employing various kinds of skillful means is the method; and the person before one understanding and accepting the message is the act. Among these four clauses, only disparaging others is specifically mentioned, while praising oneself is omitted for brevity.

Furthermore, disparaging others while praising oneself, claiming all good qualities for oneself and causing others to suffer humiliation, is an especially grave manifestation of an evil mind. Therefore, the grave offense is stated as encompassing the lesser offense. Conversely, one who bears things on behalf of others does not cause them to suffer humiliation, but directs what is bad toward oneself and certainly should not praise oneself.

“Display” means to praise and extol. “Conceal” means to hide and suppress. One elevates oneself out of fear that one may not surpass others. One suppresses the good qualities of others out of fear that they may surpass oneself. One who knows only how to benefit oneself, without regard for the harm suffered by others, is not a Great Being. To take what is bad upon oneself and elevate the good qualities of others is the “wholesome mind.”

Disparaging others oneself is precisely the karma that leads one into grave offense. If someone has been led onto a wrong path and is then brought back to the right path, or if one criticizes the Two Vehicles so that their followers may return to the One Vehicle, although this may appear to be disparagement, the mind is in fact one of great loving-kindness and compassion. This is precisely the compassionate resolve to propagate the teaching out of pity for sentient beings and the great vow to establish the banner of the Dharma. How could one discuss and speak of it with a mind attached to self and others, this and that, superiority and inferiority, as though they were all the same?

The Sutra on Upholding the Grounds states: “If one disparages non-Buddhist paths and praises the Buddha-Dharma, yet does so through skillful means in order to subdue them, causing those without faith to give rise to faith and those who already have faith to increase it, one commits no offense.”

The Eighth Precept

BEING STINGY AND THEN REVILING AND DRIVING OTHERS AWAY

If a disciple of the Buddha is stingy oneself, causes others to be stingy, creates the cause of stinginess, the conditions for stinginess, the methods of stinginess, or the karma of stinginess: As a bodhisattva, upon seeing any poor and suffering person come to beg, one should provide everything according to that person’s needs. Instead, if the bodhisattva, with a malicious and angry mind, refuses to give even a single coin, a needle, or a blade of grass; or if someone comes seeking the Dharma and the bodhisattva does not teach even one verse or one sentence but instead reviles, abuses, and humiliates that person, this bodhisattva commits a parajika offense.

Explanation:

When someone comes requesting the gift of material goods or the gift of Dharma and one does not give, this is called stinginess—the cause of stinginess, the conditions for stinginess, and the methods of stinginess. To become angry and revile, abuse, or humiliate that person is called inflicting harm. Such conduct runs contrary to the way of compassion and to the bodhisattva’s aspiration to benefit beings.

A bodhisattva practices the paramita of generosity without distinguishing between those who are close and those who are distant. If someone comes requesting the gift of Dharma or material wealth, the bodhisattva gives, without discriminating between good and bad. If someone comes to beg and the bodhisattva not only lacks the intention to give but also beats, drives away, rebukes, and reviles that person, this is profoundly contrary to the bodhisattva precepts and conduct.

To be stingy oneself means expressing stinginess verbally, displaying signs of stinginess, hiding or avoiding others so as not to give material goods or Dharma, claiming to have nothing, taking up a staff and driving someone away, or using harsh words to revile them. Causing others to be stingy means instructing another person to hide wealth and refuse to give it, or instructing someone to harm and revile others. The initial arising of such a thought is the cause; the subsequent assistance that enables the stinginess is the condition.

Employing every skillful means to carry out stinginess constitutes the methods of stinginess. When the person addressed clearly understands those words and the act of stinginess is accomplished, this constitutes the karma of stinginess. These four clauses do not additionally mention abusive words, reviling, beating, or driving away.

Stinginess comes first, followed by beating, driving away, and humiliating. If there is no stinginess and one merely humiliates someone, this constitutes a minor offense.

The Sutra of Upali’s Questions to the Buddha states: “Since it is already among the root offenses, why is it further called grave?” The Buddha taught: “For a bodhisattva abiding in the Mahayana precepts, even if one were to commit as many offenses of greed as there are grains of sand in the Ganges, compared with a single offense of anger, anger would be the graver offense. This is because manifesting anger alienates sentient beings, whereas manifesting affectionate attachment protects sentient beings and does not bring affliction.” For a bodhisattva, there are none of the fears of calamity or untimely death.

Therefore, the Compendium of Training states: “Anger is the fundamental nature of grave offense. It gives rise to no skillful means of compassion. Angry actions not only fail to benefit others but also nurture afflictions and diminish the compassionate concern for sentient beings.

This is an exceedingly grave fault.”

This precept concerns parsimony and stinginess: not only begrudging one’s possessions but also beating, reviling, and humiliating others. If a poor person is nevertheless able to practice generosity, there will be none of the faults of anger, resentment, or humiliation. The Sutra on the Contemplation of the True Dharma states: “If one first considers one’s own lack and afterward refuses to give, one falls into the realm of hungry ghosts. If one promises to give but does not, one falls into hell.” “All” refers to monastics and laypeople, men and women alike.

There are two kinds of impoverishment and suffering:

1. Bodily poverty, hunger, and hardship: because material wealth is needed, one should give material goods.

2. Mental poverty and suffering: because the gift of Dharma is needed, one should give the spiritual nourishment of the Dharma. Thus, according to whatever is needed, one should provide everything.

The Sutra on the Definitive Vinaya states: “A lay bodhisattva should practice two kinds of giving:

1. The gift of material goods

2. The gift of Dharma

An ordained bodhisattva should practice four kinds of giving:

1. Giving paper

2. Giving ink

3. Giving writing implements

4. Giving the Dharma.”

(Because ordained people possess no wealth, they give paper, ink, writing implements, and Dharma—small things that are easy to offer—thereby enabling scriptures and books to be produced. This is also called the gift of Dharma.)

A bodhisattva who has attained patient acceptance practices three kinds of giving:

1. Giving up the royal throne

2. Giving up one’s spouse and children

3. Giving up one’s skin, flesh, bones, and marrow.

An ordinary bodhisattva gives according to one’s ability and as circumstances permit. If one encounters someone to whom the Dharma should not be given—perhaps that person’s faculties are dull and inferior and the person is not a suitable vessel for the Dharma; or, upon hearing an exceedingly profound teaching, that person would instead give rise to slander; or a woman comes seeking the Dharma without a male relative beside her—then one should not teach that person. Nor should one give material wealth when doing so would bring no merit and might even endanger one’s life. In such cases, one should not give.

The Sutra on Upholding the Grounds states: “How does a bodhisattva obtain immeasurable results from a small root of goodness? A bodhisattva instructs sentient beings of inferior capacities to plant blessings in the field of merit with only a few material goods, even if it is merely giving a tiny strand of noodle to an animal. Having given, one dedicates the merit to the path of unsurpassed bodhi. Through the power of dedication, immeasurable results are obtained.”

The words “even to the extent of...” discuss material wealth from great quantities down to things as small as a needle or a blade of grass. This means that one who possesses no wealth cannot give freely as one wishes. With regard to the Dharma, the teaching may be extensive or extremely brief, consisting of only one sentence or something as minute as a mote of dust.

This means that one whose knowledge and learning are limited cannot expound extensively. If one truly has no Dharma realization but lies, speaks recklessly, and utters falsehoods that confuse others, the resulting offense is not light. If one possesses something but refuses to give it to others and also drives them away, reviles, and humiliates them, one commits both the offense of stinginess and the offense of humiliation.

This is precisely the “principal karma,” and therefore constitutes a grave offense.

There is no offense when one sees that, by being rebuked and reprimanded, another person will repent and correct a fault through such subduing, provided that one has no malicious or angry intent and acts according to that person’s capacity for the person’s benefit. This is precisely the wondrous, responsive functioning of a Great Being. Therefore, the Sutra on Upholding the Grounds states: “If one knows the Dharma but does not teach it so that another may be subdued; if one knows that the person before one lacks reverence, that the person’s deportment is improper, or that the person’s faculties are dull and, upon hearing the profound and wondrous Dharma, the person would become afraid;

or if one knows that, after hearing it, the person’s wrong views would increase, the person would slander it and regress, or the person would repeat it to evil people who would destroy the true Dharma—in such circumstances, one commits no offense by not teaching.”

The Ninth Precept

HARBORING ANGER AND REFUSING TO ACCEPT REPENTANCE

If a disciple of the Buddha becomes angry oneself, causes others to become angry, creates the cause of anger, the conditions for anger, the methods of anger, or the karma of anger: A bodhisattva should plant roots of goodness in all sentient beings without quarreling and should always possess loving-kindness, compassion, and filial respect. Instead, toward all sentient beings, and even toward beings that are not sentient, one uses harsh words to revile and humiliate them, and furthermore strikes them with hands, feet, knives, or staffs, yet still remains unsatisfied. Even when they come to seek repentance and apologize for their offenses, one’s anger still does not abate. This disciple of the Buddha commits a parajika offense.

Explanation:

The mind of anger may arise because another person has offended oneself or because one has offended another. When the other person recognizes the fault and sincerely seeks to repent, yet the bodhisattva continues to harbor anger inwardly—outwardly showing no sign of anger while inwardly remaining sorrowful and distressed—this runs contrary to bodhisattva conduct.

To become angry oneself means to harbor anger within the mind and outwardly give rise to bodily and verbal karma. The first stirring of an angry thought is the cause. When thoughts of anger and hatred continue without ceasing, they constitute the conditions for anger.

Employing various means of beating and reviling constitutes the methods or modes of anger, thereby producing the karma of anger. The Avatamsaka Sutra states: “When a single thought of anger arises, hundreds of thousands of gates of obstruction open.” One should understand that even a single thought at its first inception is already like this; how much more, then, when the conditions of anger continue one after another—how could they fail to produce the karma of anger?

Once that karma has been formed, calamity, downfall, and submersion follow; it drags beings onward, while enmity binds them together for ten thousand lifetimes, continuing from one life to another without end. How truly lamentable!

The ground of mind of all sentient beings is originally wholesome, but it is obscured by the obstructions of ignorance and afflictions. A Great Being must employ loving-kindness and compassion to enable sentient beings to awaken their own wholesome roots of loving-kindness and compassion and relinquish the obstructions of ignorance and afflictions; then there will be no contention. How much less should one personally refuse to allow them to repent and apologize, thereby provoking a dispute?

A bodhisattva should always regard all sentient beings as one’s own infant children and patiently endure humiliation from them; this is one’s mind of loving-kindness and compassion. One should constantly contemplate all sentient beings as one’s parents; how could one bear to act rebelliously against them? This is the mind of filial obedience.

A Great Being enables sentient beings to awaken wholesome minds and further manifests loving-kindness, compassion, filial devotion, and reverence; how, then, could such a one afflict sentient beings?

“Non-sentient beings” refers to sages of the Three Vehicles and transformation beings. Beating, reviling, and humiliating involve bodily and verbal karma. Striking with the hand is bodily karma; allowing angry thoughts to continue without ceasing is mental karma. Disturbance and harm caused through these three kinds of karma are fiercer than wolves and jackals. Because one neither lets go nor brings the angry mind to an end, a grave offense is constituted.

There is no offense when, although a person who knows their fault asks to repent, their remorse is insincere and their resolve to repent is not earnest, and the bodhisattva compassionately causes them to understand that they must correct their former faults and not dare to repeat them thereafter. One must clearly show them the characteristics of anger, or subdue rebellious sentient beings who are heedless, evil-natured, and possessed of wrong views. Outwardly the Great Being displays an imposing manner, but inwardly the mind is truly compassionate; the mouth rebukes and repudiates them, while the heart feels profound pity. This is precisely the great functioning of a bodhisattva in taming obstinate sentient beings. How could such a one be compared to those possessed of the three poisons?

The Sutra on Upholding the Stages states: “If one employs skillful means to subdue them, and they do not repent in accordance with the Dharma, their minds being resentful and unwilling to repent, then there is no offense.”

Precept 10

SLANDERING THE THREE JEWELS

If a disciple of the Buddha personally slanders the Three Jewels, incites others to slander the Three Jewels, or creates the cause of slander, the conditions of slander, the methods of slander, or the karma of slander: when a disciple of the Buddha hears even a single word slandering the Three Jewels spoken by followers of non-Buddhist paths or evil persons, the disciple’s heart should ache as though pierced by three hundred sharp spikes. How much more so if the disciple personally commits slander, lacks faith in and filial obedience toward the Three Jewels, and even assists evil persons and those of wrong views in their slander. This disciple of the Buddha commits a parajika offense.

Explanation:

One personally harbors wrong views and slanders and disrupts the true Dharma. The offense of abusive slander may be repented, but the offense of slandering and disrupting the true Dharma, also called slandering the bodhisattva treasury, is exceptionally grave.

Taking the false to be true and the true to be false; slandering the sutras, Vinaya, and bodhisattvas; declaring that these sutras and Vinaya were not spoken by the Buddha—this is slandering the Blessed One. Saying that they are not Mahayana scriptures is slandering the Dharma. Saying that those who uphold, read, and recite the scriptures are not disciples of the Buddha is slandering the Sangha.

One may personally utter words of wrong view, establish false doctrines, and claim them to be the true Dharma; or one may follow a false teacher, receive false teachings, and compile and copy heterodox books. Examples include equating the teachings of Laozi and Zhuangzi with the Buddha’s doctrine, or comparing techniques for governing the world with the Dharma gateway of the ground of mind taught by the Buddha. In this way, one confuses people’s minds, misleads later generations, causes them to lose the true path and become buried in false ways, and transmits these errors to later ages without end.

One thereby suffers calamity for ten thousand kalpas, cuts off the seeds of Buddha-nature, and incurs an offense so grave that nowhere but among the icchantikas could one be contained. The first arising of a wrong view in the mind is the cause; the continuation of the false mind is the condition; mutually assisting in accomplishing the slander through cleverly contrived doctrines constitutes the various methods or modes of slander; and when listeners receive and understand them, the karma of slander is formed.

If one intends to speak but has not yet uttered the words, the grave offense has not yet been constituted. If one speaks personally, tells another, or causes another person to transmit the statement, and the recipient understands even a single word of that false and deceptive teaching, it constitutes a grave offense. If one writes books in language that slanders and disrupts the Dharma, and readers receive and understand them, each and every statement constitutes a grave offense.

Adherents of heterodox teachings in China and India, and even bodhisattvas who seek the Dharma outside the mind, all belong to non-Buddhist paths. Those who have no faith in the Mahayana or in the eternally abiding Three Jewels, and therefore abandon the great precepts of the three stages to study heterodox and false teachings, denying the existence of good and evil and of cause and effect, are called evil persons. “A single word” means that when one hears evil persons utter even a single word, it should feel no different from three hundred sharp spikes piercing one’s heart.

How much more so if one personally gives voice to slander—how could the mind of a Great Being bear it? Truly pitiable are those evil persons of wrong views who cast themselves into the deep pit of transgression and also drag innumerable deluded sentient beings down into the sea of suffering.

The image of sharp points piercing the heart does not refer to harboring an angry thought against those who slander the Three Jewels. The essence of the Three Jewels shines like the sun and moon; how could a finger obscure their light? It is like throwing an axe to cleave the sky—it only turns back and harms oneself. A Great Being originally receives these true precepts with a mind of faith and filial obedience and must always revere and follow the Three Jewels without the slightest opposition. How, then, could such a one turn against them to follow evil persons of wrong views and adherents of non-Buddhist paths, delight in heterodox teachings, permanently lose the great bodhisattva precepts of the ground of mind, and no longer be called a disciple of the Buddha?

If one has not yet abandoned the true teaching to follow a false teaching, one has not yet lost the precepts. However, if one has only begun to think and say, “The Three Jewels are inferior to non-Buddhist paths, and the Mahayana is inferior to the Two Vehicles,” but has not yet reached a definite conclusion, one commits a minor offense. Even if one believes in the Three Jewels and in the principle of cause and effect, yet also believes that ghosts, spirits, demons, and followers of non-Buddhist paths possess mighty powers and miraculous efficacy, and consequently imitates their vain sacrificial rites, submits petitions to ghosts and spirits, or urges others to believe in and accept such practices, one commits a minor offense in every case.

Or one may cling to the Mahayana while slandering the Hinayana, claiming that there is no Lesser Vehicle and only the Great Vehicle, and further asserting that the Four Agamas and the Pratimoksha Sutra (Vinaya) were not spoken by the Buddha. This slanders the sravaka treasury and is also a minor offense. Such a person does not understand that when the Buddhas of the three times appear in the world, they teach according to the capacities of sentient beings, expounding all Three Vehicles and the Four Fruits of the sravakas so that they may serve as fields of merit for worthies, sages, devas, and humans.

How could one scorn and slander them? The Buddha rebuked followers of the Two Vehicles only because they lacked the resolve to benefit sentient beings. Beginners who study the Way in the present age cannot yet distinguish rice from grain; they remain confused and unclear concerning Chan and the doctrinal teachings.

Following their own shallow understanding, they fall into error and claim that those who uphold the precepts are attached to characteristics; consequently, they refuse to receive the precepts. The Buddha calls such people shaven-headed laypersons, or people who receive the precepts but do not observe the prohibitions. The Vinaya calls them punctured floats upon the sea of suffering.

If one disparages and abandons the full precepts, claiming that there is no need to receive them, one thereby commits a minor offense (a light offense).

These ten major precepts are all offenses by nature. The Lesser Vehicle regards intoxicants as a prohibitive precept. Bodhisattvas take benefiting sentient beings as their foundation; therefore, if one causes another person’s mind-ground to become deluded, intoxicants also constitute an offense by nature. As the Treatise on the Great Perfection of Wisdom states: “The precepts by nature are śīla. There are eight kinds pertaining to body and speech: three of body and four of speech, together with the precept against intoxicants, which restrains the domain of mind and enables body and mind to become purified. These correspond precisely to the three mental actions among the ten wholesome actions.” Although the enumeration differs, the meaning is the same.

An offense by nature means that, whether or not the Buddha has established a precept against it, the act is inherently evil when committed; hence it is called an offense by nature. The Treatise on Calming and Contemplation states: “A precept by nature means that, regardless of whether one has received the precepts, committing the act entails an offense.” Whether or not people have received the precepts, refraining from transgression is called wholesome.

If they have received the precepts and carefully uphold them without transgression, they generate merit; if they transgress, they incur an offense. Those who have not received the precepts do not generate this merit. If those who have not received them commit such an act, they do not incur the offense of violating a precept; they have only committed an evil deed and entered a path of karma.

The meaning of “offense” is that those who have received the precepts and then transgress incur both the offense of the evil act and the additional offense of violating the precept.

3. General Conclusion

O disciples of the Buddha, the foregoing are the ten major precepts of bodhisattvas, which you should study. Among these ten precepts, you must not transgress even a single one by so much as a minute particle of dust, much less transgress all ten.

Explanation:

To cultivate without opposing the original source of the mind-ground is to study skillfully. Those who possess loving-kindness and compassion and rescue sentient beings are called benevolent ones. This is a fine expression praising those who study the precepts and exhorting them to study and uphold them.

If one transgresses these precepts of the mind-ground, one commits a grave offense and will certainly undergo painful retribution in the Avīci Hell. If one guards these prohibitive precepts as the cause, one will realize the ultimate fruit of liberation. Therefore, from the standpoint of the fruit, they are not called pārājika but “prātimokṣa”; this is to speak of the cause within the fruit.

The cause is the function of prajñā-wisdom, while the fruit is the quiescent essence of true suchness. By activating function in accordance with the essence, one dispels ignorance and beholds the original Dharma-body; this is to clarify the cause within the fruit.

Master Guifeng said: “Relying upon true suchness, wisdom arises; delusions and karma are severed; and after true wisdom is realized, wondrous functioning arises.” If practitioners do not rely upon the wisdom of true suchness, the mind that clings to the characteristics of self and person will arise, and they will not know upon what to rely in order to cultivate and attain realization. One should therefore know that the myriad virtues and myriad practices are all functions of the wisdom of true suchness. If practitioners can also arouse an earnest aspiration to seek learning, ardently long to attain the fruit, and wholeheartedly and steadfastly uphold the prohibitive precepts, this too is to speak of the cause within the fruit.

“Among these” means among the ten precepts. “A minute particle of dust” cites the smallest part by comparison with the greater number. It means that the Buddha taught: “If one transgresses even a minor precept, one cannot be called a bodhisattva; how much less so if one transgresses all ten major precepts?” If one transgresses a major precept, one has already lost the cause of the ultimate fruit and must inevitably suffer boundless painful and evil retribution. Therefore, the following passage clearly indicates gain and loss—or, in other words, offense and merit.

If any practitioner violates the bodhisattva prohibitive precepts, in this present life that person will not bring forth the bodhi-mind and will also lose all such stations as king, wheel-turning sage king, bhikṣu, and bhikṣuṇī. That person will also lose the stations of the Ten Initiations, the Ten Nurturings, the Ten Vajras, and the Ten Grounds, as well as the wondrous fruit of the eternally abiding Buddha-nature. All will be lost. That person must fall into the three evil destinies and, for two kalpas, three kalpas, will not hear even the names of the Three Jewels or of father and mother. Therefore, one must not transgress even a single precept.

Explanation:

If bodhisattvas violate the Buddha’s prohibitive precepts, they are like a tree whose crown has been cut off and which can no longer put forth shoots. Those who violate the prohibitive precepts are likewise: the seedling of bodhi has withered and been scorched. Thus it is said that in this present life they cannot bring forth the bodhi-mind.

A king is the ruler of one country, while a wheel-turning king is the ruler of the four continents, or of two or three continents. These two stations are superior fruits attained through strictly cultivating and upholding the precepts over many lifetimes. Now that we have received the Buddha’s prohibitive precepts, if we still allow ourselves to transgress them, we immediately lose these honored stations and also lose the superior merit of future lives.

The designations bhikṣu and bhikṣuṇī are based upon receiving and upholding the prohibitive precepts. If they violate the prātimokṣa, not only do they cease to possess the eye of a Great Being, but they also lose the designations bhikṣu and bhikṣuṇī. Not only do they lose these designations, but they also lose the stations of the Three Worthies and Ten Sages, up to and including the wondrous fruit of the eternally abiding Buddha-nature.

The wondrous fruit is the Buddha-fruit of Wondrous Awakening. Not only do they permanently lose such immense benefit, but when they relinquish this body at the exhaustion of their retributive conditions, they must fall into the three evil destinies. Once they have fallen into an evil destiny, it will not end after merely one or two lifetimes. Therefore, the sutra says that for one kalpa, two kalpas, and even many kalpas, they will not hear the names of father and mother or of the Three Jewels, much less be able to cultivate or practice filial reverence.

If they cannot even hear the names of the world-transcending Three Jewels, how could they cultivate and realize the fruit of the path?

Because such great benefit would be lost, the Buddha admonished practitioners to uphold every precept steadfastly and carefully and to vow that they would rather have this body shattered into dust and ashes than transgress even a single precept, however minor. The Sutra of the Jeweled Necklace states: “If one transgresses a major precept, it cannot be remedied through repentance. Having committed a pārājika offense, one must endure painful retribution for ten kalpas.

In a single day, one must undergo 84,000 births and 84,000 deaths. Therefore, one must not break the precepts.” All stages, from the Three Worthies and Ten Sages up to Equal Awakening, are lost. Consequently, these precepts are the fundamental practice of all Buddhas and all bodhisattvas.

No Buddha is apart from the essence of the precepts, and no bodhisattva is apart from the practice of the precepts. In other words, there is no one who does not attain realization of the fruit of the path through this Dharma gate of the Ten Precepts.

All of you bodhisattvas who have studied, will study, or are now studying these ten precepts should revere and uphold them wholeheartedly. Their extensive exposition is clearly given in the Chapter on the Eighty Thousand Modes of Dignified Conduct.

Explanation:

These precepts are studied and practiced alike by all Buddhas throughout the ten directions and the three periods of time, through which they equally attain the unsurpassed Buddha-fruit. Therefore, the Tathagata admonished them three times, exhorting practitioners to study and uphold them. As for the extensive exposition that explains how they are upheld or transgressed and describes their nature and characteristics, it is set forth in a separate section at the end of the Great Original Text. It is clearly presented in the Chapter on the Eighty Thousand Modes of Dignified Conduct. Here, only the general outline of the Ten Inexhaustible Treasuries has been briefly presented.